AStrologers make their Ascension from one Planet to another, from Luna which is omnium infimus, the lowest of the seaven, to Mercury in the 6. place, to Venus in the 5. to Sol in the 4. to Mars in the 3. to Jupiter in the 2. to Saturne which is superiorum al­tissimus, the highest of them all.

Divines observe the same degree in the Ascension of their Luminaries; from Natura ad legem; from lex ad prophetiam; from prophetae ad Evangelium; from Evangelium ad Gratiam; from Gratia ad Conso­lationem; from Consolatio ad Gloriam.

1. Nature is Luminum limpidissimum, the dimmest [Page 2]of our seven lights; and yet as Mephibosheth, though lame was of the Kingly Race, because he was the Son of Jonathan; so is Nature regia proles, of the Bloud Royall, as dimme as it is, because shee is the Daugh­ter of God; and therefore is called by Solomon, Can­dela Domini, Prov. 20.27. the Candle of the Lord; and by the light of this, if thriftily used, wee may see the way how to fulfill that universall Law; Quod tibi vis fieri, alteri feceris; Doe as thou wouldst be done unto.

2. From this we ascend ad lucem legis, to the light of the Law, so Solomon the wise calls it; lux lex, The Law is a light: Prov. 6.23. Ps. 19.8. and David the Father sayes, Thy Law is a light unto my steps, and of this, if we make an holy use wee shall not stumble at any straw of sin.

3. From hence we ascend ad lucem propheticum, to the propheticall light; 2 Pet. 1.19. which St. Peter calls lucernam splendentem in loco obscuro, a Light shining in a darke place, and this will cure any pharisaicall Eye, that he may clearly see the inward lust as well as the outward Act forbidden; wishing of Murther, and shedding of bloud equally prohibited.

4. From hence we journey ad lucem Evangelicam, to the light of the Gospell, which St. Peter calls Lucem admirabilem, 1 Pet. 2.9. a wonderfull light; and deservedly, for it brings us from the wonderfull darkenesse of sinne, by the wonderfull Eye of Faith, to see the wonderfull mercy of God in the forgiving of our sins, by the wonderfull death of Jesus Christ, because both God and Man.

5. From hence we passe ad Lucem Gratiae, to the [Page 3] light of Grace; 2 Cor. 4.6. which St. Paul sayes is a light that shines in our hearts, to give us the light of the know­ledge of the Glory of God.

6. From hence we ascend ad lucem consolatoriam, to the light of comfort, as King David calls it; Ps. There is a light sprung up for the Righteous, even joy and glad­nesse for such as be true of heart.

7. And from hence we passe ad lucem gloriosam, to the Light of Glory, the Presence of God, which St. Paul calls the inheritance of the Saints in light.

And hitherto they agree, in their severall degrees, by their severall Ascendents. They from their Luna to their Chronos, their Saturne, who is said to begin with Time; wee from our Minerva, to our Thrones, to our Eternity, to our God, with whom all Achrones are alike, and who is without all distinction of Times, Et à parte ante, & à parte post, having no more An­te-meridian before him, then he shall have Pomeridian after him.

Whether they are compatible, and may live to­gether, without deposing or Excommunicating one the other in other things, wee shall see in the dis­section of these words, by the disquisition of these Quaeries, as the Members of the whole body.

1. Who these Videntes were, not onely qui, but also quales, and cujates; who, what conditioned, and what Countrey men they were?

2. Whether this visum were a common, and pre­existent, or a new created Star?

3. Whether by the Starrs any knowledge could be had of Christs Birth?

4. Whether the study of Astrology be law full?

5. Why God directed them by a Star, and notby a Prophet, not by an Angel?

1. Pars 1. First, for the qui, quales and the cujates: who, what, and what Countreymen they were?

1. 1 ^a. 1 ^ae. And of all first, qui, who were they? as wee have received it by Tradition, (and better proofe wee have none;) they are called by name, Gasper, Mel­chior, Balthasar; and this Tradition, though wee em­brace inter pia credibilia, amongst harmelesse credu­lities, yet the other Tradition upon this depending

This Tradition wee expunge inter impias fraudes, amongst banefull deceipts, and send them back from whence they came, as a very foolish Charme, to cure the Epilepsie, or Falling sicknesse.

And, as I conceive Astrologers give it no more cre­dit, then do Divines, we may without offence to Faith or Charity, imagin their names to be as I have deli­vered them, Gaspar, Melchior, Balthasar, and this shall suffice for the qui, who they were.

Secondly, for their quales; 2 ^a. ^ae. what manner of men were they? It is againe received by Tradition, that they were Kings; Kings for their quality: which howso­ever it may be admitted, for the Antiquity of it as not lyable to any demonstration for the contrary; yet that other Tradition, which depends upon this, That they lived and died in Judea, and were there b [...]ied, and afterwards translated by Queene Helena, the Mother of Constantine, to Colen, whence arises the 3. Kings of Colen, a precious and adored Relique with the Novices of Rome, we explode, & remit again, as being cleane contrary to the Scripture, which saith, They returned back into their own Countrey another way.

Their own Countrey! and therefore Judea none of their Countrey; Thither they returned; and there­fore in Iudea they lived not, they died not.

But then 3. Cujates, 3 ^a. 1 ^ae, what Countreymen were they? why in the resolve of this, Expositors are di­vided in their opinions; I shall name some of them, and make my choyce of the likeliest.

1. Some think they were Caldeans, so sayes Remigi­us; The people of which Countrey worshipped a Starre for their God; and their God falsely so called, was made an instrument by the true God, to bring them unto Christ.

But this to me carries an Inverisimilitude, because Caldea is commonly spoke of as North from Jerusa­lem; whereas these came from the East; for as I take it, vidimus, and venimus, in this Text, have both one Terminus à quo, they came from, and saw his Star in the East.

2. Some thinke they were Persians, and this Opi­nion [Page 6]hath some verisimilitude; because [...], or Magi, the word in this Verse, is a Persian word, and amongst them, Wise men, i. e. such as could give a reason in Philosophy of every thing, were in so great account, Honour, and Veneration, that no publique matters were transacted without their Counsell and Advise, nor was any thing thought to be well done or law­fully, which was not done by their approbation, or without their consent.

But yet to this Opinion, I adhere not, because Persia as well as Caldea, stood Northward from Jerusalem.

3. Some thinke they were Persians, and of the posterity of Balaam, and this, in my thoughts is the most likely, both for the Scituation, and Fructificati­on of the Country, as also for the direction which they followed.

1. For Scituation, Arabia the County of Balaam, which is Siria, is not above six or seven dayes journey from Jerusalem, and stands Estward from it, south-East.

2. For Fructification, the Native fruits of that Countrey, were Gold, Frankincense, and Myrrhe: Gold and Myrrhe, I confesse, might be had from other Countries, but Frankincense no part afforded, but Arabia.

Vicit odoratos Arabas: Pline puts it beyond question, saying, Thura praeter Arabiam nullis.

And the Psalmist sayes the same, for there was Gold, and decides it irrefragably, if that Psalme were Penned prophetically of Christ, unto him shall be gi­ven of the Gold of Arabia.

For the abundance of Gold, Arabia is called Faelix; and for the excellency of Frankincense, it was called Sacra; for both, Tibullus calls it terram divitem.

Nor do I remember any other Countrey to be Epi­thetically spoken of Frankincense, save Egypt, and that is but once by Statius, where hee sayes, Thus Nilia­cum; and that, I conceive hee speakes, in reference to the situation, Arabia lying betwixt Egypt and Ju­dea; and Tibullus tells us, that is Eastward, saying: ‘Eosque Arabas, dives & Assiria.’

3. Adde to these the direction which they follow­ed; and that puts it as home, Num. 23.17. out of Jacob shall come a Starre. Out of Jacob, did I say! what is that to the East may you say? Why it is thus much; Balaam and his Posterity were of Kin to Iacob by the second Mar­riage of Abraham to Peturah, Gen. 14. who sent his Children by that venter Eastward.

But be they what they will, Caldeans, Persians, or Arabians, it makes not much to our Faith or Man­ners; sure I am, they were Gentiles, and that com­mands me to speake the Application thus.

Appli. 1. Were these Videntes, Kings? It may be they were, we have Tradition to tempt our credulity that way; and if they were so, then wee are bound in a greater obligation of thankfulnesse to Almighty God then were the Jewes; For but a poore few of [Page 8]the Iewes came to Christ at his Birth, mean Men; but of the Gentiles, the richest and the best sort, with all their traine.

And why so, but that the Holy Ghost did hereby shew, That but a few beggarly Iewes should receive and believe in Christ, but the best sort of the Gentiles, Kings and Nobles, with all their Courtiers and Atten­dants should by the Sonne of God, be made the Sonnes of God.

Hard for a rich Jew to follow Christ; but easie enough for a rich Gentile, if he will but part with his Gold, Frankincense and Myrrhe, as these Gentile Kings did, to Christ.

2. But secondly, if they were not Kings, for we build not upon that, because wee have but Tradition for it; yet they were Magi; This wee build upon, because we have Scripture for it; Magi, whom the Iewes call Scribes, the Indians, Gymnosophists; the Egyptians, Prophets; the Assirians, Calde; the French, Druides; the Romans, Sapientes; and our Translation, Wise­men.

Why then wee may bee confident, wee shall finde Christ by our Wisdome, though wee cannot by our power, Magorum est, non Magnorum; and they under­stood this mystery by their knowledge, not by their might; by their Art, not by their Armes; Plus valet testimonium sapientium quàm militum. The Gospell was first published, by Wisemen, not by strong men; by Schollers, not by Souldiers; and that Religion which is seldome restored by the power of an Army, when it is unjoynted, may first or last be regained by the Wisdome of a Councill; what Herod with his Men [Page 9]of Warre could not obtaine, Gasper with his men of Wisdome atcheived, the favour of Christ.

3. And thirdly, because they were Gentiles, and therefore great sinners, and yet came to Christ; wee therefore, though the greatest sinners in the world, have no necessity, no fatall necessity to despaire.

Not the Griping Usurer; If he will go to Christ up­on the bountifull Feet of Restitution, he shall find Christ ready to receive him in the bountifull Armes of Salva­tion; we have the example of Zacheus for it. Luke 19.

Not the shining Adulteresse; If she will go to Christ upon the sorrowfull Feet of Contrition, she shall finde Christ ready to embrace her in the comfortable Armes of Compassion: we have the example of S. Mary Mag­delen for it.

Not the specious Persecuter of the Saints; If he will go to Christ upon the painfull Feet of Obedience, he shall finde Christ ready to entertaine him in the plea­sant Armes of Acceptance: we have the example of S. Acts 9. Paul for it.

Not the high-towring Astrologer; If he will go to Christ upon the carefull Feet of Oblation, he shall finde Christ ready to welcome him in the cheerfull Armes of Acceptation; we have the example of these Wise men for it.

And it is a true and faithfull saying, and worthy of all acceptation, 1 Tim. 1.15. That Jesus Christ came into the world to save sinners, the chiefest sinners, the Lion­like Userer, the Goat-like Adulterer, the Bear-like Persecutor, the Pantomartian Gentile, if they will seek for Christ, though but by the help of a Starre, which brings me to my second Disquisition.

Whether this Visum of these Videntes was a Com­mon and prae-existent, Pars 2. or a new created Starre? And of this there are severall opinions; I shall name some of them, and make my choice of the likeliest.

And yet before I do this, I shall first decide One question raised by the Church of Rome, viz.

Whether this were one Starre, or a company of Stars? And they tell us from Albumazar, That that Signe in the Zodiaque which is called the Vigine, is an heap of such Starres, that you may read in them, Virginem gestantem inter brachia filium, a Virgin bearing an Infant in her Armes; and some of them have said that to be this Starre.

And they seek to prove this opinion from Sibylla Tiburtina, who shewed Augustus, when he boasted of his heavenly descent, Virginem in coelo, &c. a Virgine in heaven bearing a young Child in her Armes, with these words, Hic puer te major est, ipsum adora, This Infant is greater then thou, worship thou him.

And they fortifie this againe, with an authority fa­thered upon Saint Chrysostome, Ep. imperf. hom. 4. in Math. 2. speaking thus: This Starre appeared unto them, having in it the form of a little Childe, and above him the similitude of a Crosse.

But as I take it, the word of my Text is neither Astrum nor Sydus, a Knot, or a Company, or a Com­position of Starres; but [...] in the Originall, and Stellam in the Translation, a Singular and an Indivi­duall Starre; [...], Vidimus ejus stellam, we have seen his Starre.

1. Some imagine that the Holy Ghost, who at Christs Baptisme, appeared in the form of a Dove, appeared [Page 11]now at his Birth in the shape of a Starre. Mat. 3.

That this might be so, I dare not deny; because the Holy Ghost hath appeared as well in the forme of Inanimates, as of Animates; so to the Apostles upon Whitsunday in the forme of Fire. And if this were so, Acts 2. it makes much for the Legality of Astrologie; be­cause the Holy Ghost never did, never will appeare, in the shape of any thing that is unlawfull, or un­holy.

But that he did now appeare in the forme of a Starre, I dare not affirme.

2. Some are of opinion, That the same Angell which appeared to the Shepheards in his own Lustre, appeared to these Sophists in the shape of a Starre.

And that this might be so, I dare not deny; be­cause sometimes the Angels are called Starres, both the Angels of the Church triumphant, Apoc. 2. and also the Angels of the Church-militant.

But that this was so, I do not believe, because I do believe it was a reall Starre; and believe withall, it was no Ordinary, no pre-existent Starre, none of them which God created in the beginning; but an Extra­ordinary, and new-created Starre; and the reasons of my beliefe are these:

1. Had it been a Common Starre, likely it would have gone the common way of the Stars, from East to West.

That is the Naturall course of the Stares, the course that Nature hath appointed them; and Nature trans­gresseth not her owne Constitution; But this Starre went from the East into the South, Jerusalem stan­ding South from Arabia.

2. Had it beene a common Starre, likely it would have done as Common Starres do, have lost her light in the day, the Sun being a greater, and more transpa­rent light, obscuring the light of the Starres.

As the light of a Candle gives way to the light of a Torch, so the Starres, which are but Candles in re­spect of the Sun, strike Sayle, and vaile Bonnet, when the Sun appeares.

The Starres in the night have their glory, but when the Sun like a Gyant, appeares to run his course, then these Dwarfs hide their heads.

But this Starre shined equally day and night, and for ought I, or any man knowes, was brighter when the Sun was brightest, Psal. 19. both having the same errand, To declare the glory of God, and therefore no common Starre.

3. Had it been a Common Starre, it would have shi­ned in the Night continually, but this Starre did in­termit: Exod. just as the Pillar of Fire was to the Israelites in the Wildernesse, when they stood still, it stood still; so this Starre shined all the way, and guided the Wise Men to Jerusalem; but when they came to Herod, it withdrew; and when they set on againe, why then, loe, Mat. 2. the Starre which they saw in the East went before them againe; and therefore no Common Starre.

4. Had it been a Common Starre, it had been placed in the Common Region of the Starres, the upper Region of the Aire; but this in the lower, otherwise how could they have knowne the Cottage where Christ was, since a Common Starre in his owne Region, by reason of distance, seems equally over one house with another, within a great compasse; but this Starre went [Page 13]and stood over the very house where Christ was; and therefore no Common Starre.

And so much is intimated by our owne Country­man;

The Earth is blest with a new Sun, and therefore the Heaven is beautified with a new Starre.

But what makes this discourse of Starres in a Pul­pit? Acts 17. why just as Saint Paul from the Altar to the un­known God, brought the Athenians to the knowledge of the true God; Apoc. 22.16. so God from this blazing Starre brought the Gentiles to the knowledge of the bright morning Starre, Iesus Christ: and so I draw this se­cond Disqu. sition into an usefull Act of Divinity, thus:

When any balzing Starre or Comet shall arise in the cloudy Firmament of their accusing Consciences; Appl. when the sins which you have committed, like Me­teors, shall appeare to the Eyes of their remem­brance.

When some Ministers in the Pulpit, like Dog-stars, bark at their Actions.

When others, like the Starre Wormwood, speak bit­terly against their transgressions.

When others, like Lucifer, shine bright in Life and Doctrine; ô then hearken you to these visible cla­mours: They are not Thunders to astonish you, but to awaken you; they are not Lightnings to blast you, but to beautifie you; they would not drive you from, but draw you to Ierusalem, that you may en­quire after Christ; to Bethlehem, where you may see [Page 14] Christ in the Cradle; to Calvarie, where you may see Christ on the Crosse, and their sinnes there cancel­led, and their soules thereby saved, that their selves may one day shine like Starres in the Kingdome of Heaven.

But if you will turne back to this Sun, if you will shut your Eyes to these Starres, and go back from these Lights, and will none of their Directions: then take heed, that these Magi rise not in judgement a­gainst you; for upon the sight of a Starre they came to Ierusalem, saying, Where is hee that is born King of the Iewes? for we have seene his Starre in the East.

Why, Pars 3. could there be any knowledge of Christs Birth by the Starres?

This is my third Quaerie, and thus I looke in­to it.

Petrus Aliacus gives it thus, Ep. 30. in Gen. The Birth of Christ might be known by the Observation of the Starres; but not so certainly, if this new Starre had not risen to declare him, where me thinkes he seemes to speake thus:

The generall Observation of the common Starres might give some generall knowledge; and this Starre did give a certain knowledge of Christs Birth; and thus he backs his opinion:

Coeli & astra suo Domino quasi famulentes, ejus or­tum in dicere potuerunt, qui est supra omnes coelos; The Heavens and the Starres being Gods Servants, might shew the Birth of Christ, who is above both Heaven and Starres.

And furthermore he confirmes it againe, saying, [Page 15]Six yeares before there was a great Conjunction of Saturne and Jupiter, which in the judgment of Astro­logy portends a great alteration in Religion; and at the very time of his Birth, the eighth degree of the Signe called Virgo was the Horoscope, it beginning then to arise; whereupon Albertus Magnus from Albumazar hath left it thus recorded, In the first ap­pearance of that Signe, a certaine faire and honest Vir­gin ascended, and nourished a Childe, whom the Iewish Nation calleth Iesus.

But with his favour, for all his great learning, I may not adhere to his opinion; Happily some gene­rall Conjectures may be made upon such Constellati­ons: but hereby to collect the Birth of Christ in my thoughts, exceedes all humane skill: and my rea­son is,

That knowledge which comes by Astrologie is only Naturall; and that too of such things as have for­merly been; Experience being the chiefe Mistresse of this Art.

The Astrologer can draw no Conclusion, I think he cannot, but from alteration of former Events, upon such and such Constellations and Conjunctions.

But there was never any Experience of Christs Birth; and therefore what Signe soever appeared in the Heavens, it was impossible for any man living, by his owne skill, to tell it, without some Extraordinary revelation of it from God.

So S. Augustine; Serm. de Epiphan. How did they know that this Starre appeared to manifest Christ? why certainly, sayes he, some good Angell of God told them so, saying, The Starre which you see leades you to Christ; go, and [Page 16]learn hereby what manner of Person, and how Great he is.

And so much the late great Assertour of Astrolo­gie, Sir Christopher Heydon, acknowledged in his Answer to an Objection of Mr. Chambres, upon this very point; The Objection standeth thus, What needed this New Starre to guide them, if there were Starres e­nough before?

And the summe of his Answer is this, Christs Birth might be knowne by this New Starre, and yet not be subject to the rest of the Starres; since this Birth was supernaturall, and therefore not to conclude against the operation of the Starre in Naturall Births and Generations; and from them both I apply this Disquisition thus:

When you come to gaze on the Starres that leade you unto Christ, Appl. resolve beforehand, they cannot do it of themselves: 1 Cor. 3.6. No, Paul may plant, Apollos may water, but God onely give the increase.

So, Psal. 19.1. the Heavens declare the glory of God; yet that we are thereby stirred up to glorifie God, it is of his Grace; and therefore pray before you come hither, That the light which you receive from the Starres may be effectuall to bring you to the Starre of Light, Iesus Christ.

Ascribe not that to the Starres, which is due to the Sun, nor ascribe that to the created Sun, which is due only to the creating Sun.

That Common light Externall, which we have from the Sun in the Day, and from the Starres in the Night, we are beholding to them for it, but as Instruments onely, thereof God is the Author; much more or that [Page 17] speciall light Internall whereby we are brought to Christ.

A new created Starre may help to it Instrumentally; but onely the Antient of dayes, the Starre from everla­sting, and the Starre which is everlasting, can onely efficiently bring us to himselfe.

But if the Starres can do any thing this way, what then think you of the study of Astrology? Is it law­full, or is it unlawfull?

It is my fourth Disquisition, Pars 4. and thus I dis­cusse it:

I have read some, and those no mean ones, who give this Question the Check in a Negative Resolve, telling us, That as God forbids all Idolatrie, and wor­shipping of Images, either in Heaven, Earth, or under Earth: so likewise he forbids all Divination, both Hydromantia, by Water; and Pyromantia, by Fire and Chyromantia, by the seames in the Hands; and Ne­cromantia, by the Dead; and Ariomantia, per secures; and Cataphromantia, per specula; and Cacanomantia, per pelves; and Sciomantia, per umbras, and Capno­mantia, per fumum; and Astronomantia, by the Starres: For all, save the last, I believe they are sinnes or va­nities, and therefore sins because vanities.

But why they say, That which is called Divinati­on by the Starres is forbidden, I shall examine in the reasons of their Assertion, which they take a Nomine, Traduce, & Fine: from the Name, the Root, and End of Astrology.

1. For the Name, they are called [...] Mag­nonemim, which comes from Guanan, which signifies a Cloud; and they give their answer under a pretence of the Cloudes.

Againe, Iudiciall Astrology is called Haijdgnoni, [...] which the LXX. translate [...], which signifies ventriloquium, and is Clavis Magiae, the Key to all Magick.

Once more, Astrologers are called Hachoziba­kokabhim, Isa. 47.13. [...] Intuentes stellas, or Star­gazers, which signifies to see, and foretell things con­tingent.

Yet once more, Deut. 22. They are called Asaphmi, which comes of Nasaph, Twilight, because in the Twilight they marked the Heavens most.

2. For their Root, It came from Idolatrie, and therefore, Jer. 18.2. sayes the Prophet, Learne not the way of the Heathen, neither be afraid of the signes of Hea­ven.

3. For the End, It is injurious to God, and it is in­jurious to Man; To God, as taking away his Provi­dence, and tying all things to a fatall Necessity, taking away his Omniscience, and ascribing to the Starres the Prediction of things contingent, which is proper to God onely: To Man, as taking away from him, the li­berty of his Will, in Moralls, which he hath from Na­ture, and in Divines, which he hath from Grace.

This, and somewhat more I have read, and part of it I have heretofore believed; but I retract, because I finde not the Astrologer either an Inchanter, or a Witch, or a Charmer, or a Consulter with familiar spi­rits, or a Wizzard, or a Necromancer.

Some men there be that shroud themselves under this Art, that do practise some of these things; and that I once saw it, and did not in limine reprove it, [Page 19]I am heartily sorry, and beseech him that did it, to repent of it himselfe.

But the true Astrologer meddles with no Magia demoniaca, and other Magia I read of none, but what is called Divina, or Mathematica, or Physica; none of which, I conceive, any wise man will say is unlaw­full; and therefore I give my Vote for the legality of Astrology; and the Reasons that induce me, are the very same which perswaded me to the contrary.

1. Their Name; The Hebrewes call the Stars, 2 Reg. 23. Mas­saloth, of Nazal, [...] which signifies Influere: and the Rabbins call them Meharim of Sheret, which signifies Ministrare; [...] whence comes that Axiome allowed by all men, Astra non necessi­tant, sed inclinant; The Starres compell not, but on­ly they incline, and therefore by the Starres may the Astrologer predict mans Inclination and Man­ners; which, if good, may be heightened by a holy Ambition, if bad, may be prevented by good Educa­tion; for Sapiens dominabitur astris, is allowed by all men, by Astrologers and all.

2. Their Root, It was not Idolatrie, but Innocency; Adam in Paradise was the Father of this Art; and had he as well observed the Starre of Knowledge, for the direction of his Will, as the Tree of Knowledge for the pleasing of his Phancy, he had not yet been bani­shed.

It was not Idolatry, but Obedience, upon which this Syen was grafted, when the Tree was almost withe­red. Abraham the Friend of God, and Father of the Faithfull, was no Stepfather to Astrology, if we believe Antiquity.

It was not Idolatrie, but Wisdome, from which this Art got life, after it had long lay bleeding; Solomon the wisest of men was the best Astrologer the world ever entertained.

And why were the Priests of Egypt forbidden the study of all other Arts, and yet permitted the study of Astrologie? and why do the Arabicks call their Astrologers Cachiu, which comes of Cohu, which sig­nifies a Priest? Surely it is to tell the Astrologers that though the Presbyter may be his Enemy, yet the Priest may be his Friend, and allow his Art lawfull, not onely for the Root of it, but also for the End of it.

3. Which cannot be injurious to God, because the Astrologer confesseth, Sapiens dominabitur astris, & admire Gods Omnipotency, Omniscience, and Provi­dence, who hath so powerfully disposed of all Inferi­our bodyes to the inclination of the Superiour, and yet given the Inferiour power, Maugre the Starres, to be honest, to be holy, to be happy.

Nor can it be injurious to Man neither, For still Sapiens dominabitur astris; nor onely doth the All­wise God command the Starres, but also the Mean­wise Man may countermand the Starres.

Venus doth not compell a Woman to Wantonnesse, nor Mercury a man to Theft; the Inclination they offer may be withstood and resisted by sanctifyed reason.

He that writes most for Astrologie, allowes it no more then an Art, which teacheth by the Motions and Influence of the Signes, Starres, and Celestiall Planets, to prognosticate of Natur all Effects ( Naturall, not [Page 21] Contingent, Naturall, not Supernaturall;) It is Ptolo­mies in his Quadrapartite. Lib. 1.

The Astrologers Speculation is in the knowledge of the motions of the Starres; his Practise is in the Ef­fects of those motions; and when he keeps himselfe within these Bounds, and the Boundaries of the Law under which he lives, I see no reason why any reaso­nable man should gainsay the lawfulnesse of Astrology; and the rather, because God was pleased to bring us, who were Gentiles, in our Predecessors, by Astrology, by a Starre unto Christ.

It is my fifth and last Disquisition; Pars 5. Why did God direct them by a Starre, and not by a Prophet, not by an Angel?

Saint Chrisostome proposes the Question; Why did not God send some Prophet unto them, as unto the Jewes? why not an Angel, as unto the Shepheards? why did he not speak unto them by some voice from Heaven, as he did when Christ was baptised? why none of those, but a Starre to direct them? And thus he answers it:

By a Starre did God direct the Gentiles, not by an Angel, not by a Prophet, not by a Voice from Hea­ven, because he would now condescend to their weak­nesse, and teach them by such things as they were most acquainted with, and draw them from a low to a higher, and more worthy degree of Philosophy.

And from hence will arise very excellent Acts of Divinity for us all, for my selfe and Brethren of the Clergy; for you Gentlemen, who professe your selves Students in Astrology, and for all others, who are here assembled.

1. That we of the Clergy, in directing men to Christ, should use these means for perswasion, which are most familiar to the Hearers, and so by things knowne and easie, bring them to understand things more difficult, and yet unknown.

Thus Saint John Baptist, that he might bring the Jewes to the Baptisme of Christ, Mat. 3. and fit them for his people, used the Baptisme of Water, a thing they were well acquainted with.

Thus Saint Paul takes occasion from the Altar to the unknowne God, Acts 17. to speak of the true God.

Thus Christ, when he intended to make Fishermen Fishers of men, he tooke them in their owne Trade, and by a great draught of Fishes, caused them to fol­low him.

And here, because these Arabians were Astrolo­gers, and well versed in the Starres, he calleth them to himselfe by a Starre.

And the day upon which this portion of Scripture is read, is called not onely Epiphany, because that day Christ shewed the power of his Deity, at a wed­ding in Cana of Galilee, John 2.11. by turning their Water into Wine; and so called Wine-drinkers to himself by Wine.

Not only Theophania, because that day there was a Manifestation of the Trinity, Math 3.16. the Father in a Voice, the Sonne in the Water, the Holy Ghost in a Dove; and so calls Antitrinitarians to the acknowledgement of a Trinity in the Creatour by a Demonstration of a Trini­ty in the Creatures.

But also Epiphania, because that day Christ appea­red to these Astrologers, or Magi, or Wise men, and [Page 23]caught and taught them in their owne Art, by the di­rection of a Starre.

So it is thought by some Clerks, and those no mean ones, That upon Twelvthday, though in divers yeers, those three Miracles were wrought, and particularly by Bishop Maximus, saying, Hom. 1. de Epiph. Hodiè stella Magos duxit ad praesepium; Hodiè Aquae vertuntur in vinum; Ho­diè baptizatus est Christus; This day Christ turned Water into Wine; this day Christ was baptised by Saint John, and this day Christ led the wise men to himselfe by a Starre.

2. And this secondly to tell you, Gentlemen of this Art, that you must-pitch your Thoughts higher then your Eyes, and from the starry heaven which you gaze on, reflect sometimes into the Allegoricall Hea­ven of and in your selves, and sometimes mount up to the Empyreall heaven of God and his Angels.

—Unaquaeque anima est Coelum, Every soule is a kinde of Heaven, sayes St. Bernard, having the greater and lesser Light within himselfe to governe him, the one in the Day, the other in the Night; the Sun of his Un­derstanding to govern him in the day of his prosperity, by way of providence, and the Moon of Faith, with the lesser Starres of other Graces, which are the fruits of Faith, to governe him in the night of Adversity, by way of Confidence and Dependance.

Onely let this Sun of your Understanding continue bright, and not be clouded with any sullen or sinfull passion; let this Moon of your Faith wax, and not wane into any panick or servile feare, and those Stars of other Graces be fixt, and not fall or erre.

Let these Lights in thee, the Allegoricall Sun, Moon, & [Page 24] Starres, do to men what the Literall Lights in Heaven doe to thee, shine before others, that they may be stir­red up to glorifie thy Father which is in Heaven, Mat. 6.6. and then you need not doubt but God will glorifie you, for they that be wise shall shine as the brightnesse of the Firmament, Dan. 12.2 and they that turne many to righte­ousnesse, as the Starres for ever and ever.

When you consult your Ephimerides about your next Eclipse, take heed, that in the mean time, there be no Eclipse upon thy Soule. The Eclipse of the Sun is caused by the Interposition of the Moon, and the E­clipse of God by the Interposition of thy sinnes: Pray therefore with David, Psal. Lord, shew the light of thy coun­tenance upon thy servant.

When thou beholdest any blazing Starre, Comet, or prodigious Signe, remember the world shall one day be burnt with fire; and take thou heed thou kindle not Gods wrath with more fewell of thy sinne, lest thou be burnt with the world.

In a word, when thou contemplatest the beauty of the Starres, and delightest thy selfe in the sweetnesse of thine own profession, take one pitch higher, and say, Si talis in Creaturâ, qualis in Creatore, if there be such beauty in the Starres, that are but Creatures, what beauty is there in God that made them all?

There, there settle your Soules, and that your Soules may there be setled: setled there now by a Contemplation, and setled thereafter by Possession: follow one Rule of your owne Astronomy, and follow another Rule of our Divinity, and so happily may we and you agree together on Earth, and dwell together in Heaven.

1. Your owne Rule is Opticall; and it is this, The higher you go, the greater you know the Starres above, and the lesser are things below: Now you are below, and practise no more knowledge then them that are below you, how like Mole-Hills, like Moates, like Nothings seeme the Starres? and the Earth like Mountaines, like Rocks, like Worlds? but when you are above, how like a World feemes every Star, and this World like an Atome?

Proportionably is Grace; is every Grace of God great and glorious in the Perspective of thy Faith? Is Sinne, is every Sin vile and contemptible even in the Optick of thy Sense? Is the favour of God in the pardon of thy [...]ins, and the hope of everlasting life glorious and wonderfull in thy Apprehension? why then thou art be­come a Divine Astrologer, and thy Starres have led thee unto Christ, and there I leave thee, and that I may not leave my selfe behinde thee, I give thee

2. Secondly this Rule of Divinity, and it is Practicall; He that ascended is the same that descended. Ephes 4.9.

Your Rule is probable and conjecturall, this is certaine and experimentall; Christ hath tried it, and Saint Paul confirms it, and we can give Demonstrations for it, One I offer you.

No Rule so sure to convey water to the top of an high Tower, as to let it fall at first exceeding low; so if ever you will have your good Starres lead you unto Christ, let first your bad Sins lay you very low, that God may come to you, to your humble soules, The humble soule being that Bethlehem which God chiefly delights to dwell in.

This is the first foot of Jacobs Ladder, and let it be the first foot too of your Jacobs Staffe; Patience the next step; the next round be Charity, and the upmost Faith.

But let all these be fixt like the Starres; not wandring, like the Planets.

Let not any prosperous wickednesse, got by Mars, turn the Basis of your Humility.

Let not any reproachfull language, though from the Dog-starre of Obloquie and Detraction, move your Pati­ence.

Let not any action of Unkindnesse or Demerit, though from the Vulture Starre of unthankfulnesse, break your Charity.

Let not any Transgression of Drunkenesse, or Unclean­nesse, or whatsoever else, though from the merry or me­lancholly Starre of Iupiter or Saturn, shake your Faith.

Keep these fixt, and you shall be fixt; fixt in a Hea­ven upon Earth, by Sanctification, and fixt in the Heaven above Earth, by Glorification: Both which I wish you, you, and my selfe, and all.

3. And that we may all be here and there fixt: One word more I speak to you all.

Behold these Magi, these Wise-men, these Astrologers, loaden with Gold, enflamed with Myrrh, and hallowed with Frankincense; and go you, and do likewise, offer unto Christ the Gold of your Love and Charity, the Myrrh of you Teares and Repentance, and the Frankin­cense of your Prayers and Praises.

Or, as S. Augustine hath it, Adorate corporibus, ve­neramini officiis, honorate Muneribus; Adore Christ with your Bodies, worship Christ with your Soules, and blesse Christ with your Goods.

With your Bodyes, because hee is a King, with your Soules, because hee is God, with your Goods, because hee is Man.

So most of the Fathers have glossed upon these words, L. 2. in loc. Aurum Regi, Thus Deo, Myrrham morituro, sive viro, sayes S. Ambrose, They offer him Gold as a King, they offer [Page 27]him Frankicense as God, they offer him Myrrh as a Man that was to dye for all men.

Ut Regi aurum, ut morituro Myrrham, Dohum. Christi Gen. ut Deo thus obtulerunt, sayes S. Basil; By the oblation of their Gold they acknowledge him a King, by the oblation of their Frankincense they acknowledge him to be God, & by the oblation of their Myrrh they believed in him as, and ac­knowledged him to be the Mediator betwixt God & Man.

And so Hilarius, In auro Regem, In thuro Deum, Can. 1. in Mat. In myrrha hominem confitantur; and all the Fathers, nemine contradicente, without the exception of one say the very same: All whom I may summe up in the Christian Poeme,

Did these Astrologers go to him with full hands, con­fessing his Regality by their Gold, his Divinity by their Frankincense, his Mortality by their Myrrh?

And shall we, that are Christians, Deut. 16.16. go to him empty handed? Absit, for shame! Thou shalt not appeare before me empty, was Gods command upon the Jewes; and the morality of it bindes us equally with them, and if we are Divites in Crumenâ, we must not be pauperes in Consci­entiâ; if we have rich Purses, we must not have poore Consciences; wealth in our own houses must send Charity into the poore mens Boxes; as God hath offered to us, so we must offer unto God.

Say not, These Astrologers had the advantage of you, for they could go to Christ in his Cradle, but you cannot reach your Gifts unto him, because he is in Heaven; for you may as well offer unto him as they did.

You see him, or you may see him with as clear eyes as they did, In minimis, in the distressed Members of his Body, wanting reliefe; in the meagre Infants of his Cradle, [Page 28]starving for want of food; in the naked Limbs of his Body, poor Souldiers shivering for want of raggs to cover them; in the innocent parts of his Soule, ignorant silly people pe­rishing for want of instruction.

Nor let any of you say, I have no Riches to relieve, I have no Wisdome to instruct, I have no Knowledge to informe; For God requires not of thee what thou hast not, but what thou hast.

If thou hast Wealth, offer the plentifull Gold of thy Charity, if thou hast Wisdome, offer the wholsome Fran­kincense of thy Admonition; if thou hast both, offer both; if thou hast neither, yet thou hast the Myrrh of thy Tears and Repentance to offer.

Offer to God, instead of Gold a pure Heart, instead of Frankincense a pure Devotion, instead of Myrrh a pure Repentance.

So King David, Psal. 141.2. Let thy prayer be set forth before him as Incense.

So King Solomon, Cantic. 5.5. Let thy Eyes (like the Hands of the Church drop down sweet smelling Myrrh.

So the King of Kings, Prov. 23.26. and God of Gods, My Son give me thy heart, (that's as good as Gold.)

With these Offerings thou wilt make the Angels to re­joice, and fill them with Joy: For, there is joy amongst the Angels for one sinner that repenteth, and thou shalt be filled with joy thy self, here in the peace of Conscience, and hereafter in the peace and presence of God. Which the God of peace grant you, for the Prince of peace his sake, Jesus Christ. Amen, Amen.

To whom with the Father, and the Holy Ghost, be all Honour and Glory now and for ever Amen.